Turnover from cold to warm

And I appeared (va'eira) to Abraham, Isaac, and Jacob (Ex. 6:3)
The word va'eira means both "And I appeared" and "And I will appear." This shows us that the G-dly revelation to the Patriarchs can be found, now, within every Jew. For, within the soul of every Jew there is Abraham (who epitomized love of G-d), Isaac (awe of G-d) and Jacob (mercy and compassion). When these traits are revealed, it is similar to G-d's revelation to the Patriarchs.


(Ohr HaTorah)


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I will take you out...and I will release you...and I will redeem you...and I will take you...and I will bring you into the land (Ex. 6:6-8)

The first four expressions of redemption allude to our redemption from Egypt, whereas the fifth expression, "I will bring you," alludes to the future redemption, the final one which we are now awaiting. Why is this mentioned, then, when foretelling our departure from Egypt? To teach us that ever since the time that we left Egypt, we have been slowly but surely approaching the Final Redemption.


(The Lubavitcher Rebbe)


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These are Aaron and Moses...These are Moses and Aaron (Ex. 6:26, 27)

Aaron, the first priest, embodied the proper worship of G-d, and by extension, symbolizes prayer in general. The job of the priests was to offer the sacrifices in the Holy Temple; in our days, prayer takes the place of these sacrifices. Moses symbolized Torah study. The repetition of the two names in the reverse order teaches us that there are times in our daily lives when one aspect takes precedence over the other. Sometimes we stress prayer as a preparation for performing mitzvot and Torah study, and sometimes we study first in order to pray more effectively.


(The Lubavitcher Rebbe)


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And G-d said..."Behold I will smite... the waters which are in the river and they shall be turned into blood." (Ex. 7:17)

The icy waters of a river are a symbol of coldness. Blood is symbolic of warmth and vitality. The first plague with which G-d smote the Egyptians - the preface to the Exodus from Egypt - was changing water to blood. This is similar to a Jew's spiritual service. A Jew asks G-d to take him out of his own Egypt - physical or spiritual limitations. But first it is necessary to turn the water - coldness toward Torah and mitzvot, into blood - warmth and excitement toward holy things.


(Likutei Sichot)

70 souls

All the soul(s) that came out of the loins of Jacob were 70 soul(s) (Ex. 1:5)
The Children of Israel are referred to in the collective singular, "soul," whereas Esau's descendants are described in the plural, "souls." The sphere of holiness is characterized by awe of G-d, self-nullification and unity. (Think of two royal ministers, who, despite their disagreements, become totally nullified and of one mind in the presence of the king.) The opposite of holiness, however, is characterized by disunity and plurality.


(Siddur, with Chasidic notes)


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And behold, it was a weeping boy... and she said, "This is one of the Hebrews' children" (Ex. 2:6)

How could Pharaoh's daughter have recognized that the child was Jewish, just from his cry? This is because a Jewish cry is unique; even when he weeps, a Jew is filled with hope.


(Rabbi Mordechai Chaim of Slonim)


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Why "one of the Hebrews' children" and not "a Hebrew child"? As Rashi notes, the baby's cry was stronger than that of an infant, "like a young lad's." When Pharaoh's daughter was surprised by its intensity, Miriam explained that it was "one of the Hebrews' children": not an individual voice, but the collective crying of all the Jewish babies who had been sentenced to drown.


(Meir Einei Yesharim)


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And she called his name Moses... because out of the water have I drawn him (Gen. 2:10)

The name Moses ("Moshe" in Hebrew) comes from the verb "to draw out," and is in the present tense, indicating an ongoing action. This alludes to the task of the true Jewish leader, which is to elevate the Jew from the depths of physicality and guide him toward the shores of spiritual safety. Moses, the first Jewish leader, was the prototype for all time; his actions are continued by the "reflection of Moses" that exists in every generation.


(Teivot Shalom)

follow in the footsteps of Jacob

And Jacob lived in the land of Egypt (Gen. 47:28)
Our forefather Jacob is symbolic of the attribute of truth, as it states in the Book of Mica (7:20), "You will give truth to Jacob." For with the quality of truth, a person can survive even the worst of times and live through the direst of circumstances. (The Hebrew name for Egypt, Mitzrayim, means narrow boundaries and limitations.)


(Chidushei HaRim)


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Gather together and I will tell you what will happen to you at the end of days (Gen. 49:1)

The Talmud relates that Jacob wished to reveal the end (of the exile) but it was concealed from him. The literal meaning, however, is that Jacob wished to "reveal, i.e., manifest and bring about, the end." In this context there is an important moral for every Jew. We are to follow in the footsteps of Jacob, and wish and pray for the manifestation of the ultimate end - the final Redemption. Seeking and contemplating this will of itself assist our service of G-d, inspiring us to attain our ultimate goal of Moshiach.


(Likutei Sichot, Vol. XX)


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And when he saw that the resting place was good...he bent his shoulder to bear (Gen. 49:15)

Issachar recognized that although leisure is a good and pleasant thing, it can also be dangerous. In times of peace and tranquility the Evil Inclination intensifies its efforts to lead a person astray, which can lead to disaster. Issachar therefore "bent his shoulder to bear" the yoke of Torah, for Torah study is the antidote to this pitfall.


(Likutei Diburim)

How can I go up to my Father in heaven "and the lad is not with me"

And his brothers could not answer him, for they were terrified at his presence (literally "his face") (Gen. 45:3)
When Joseph revealed himself to them, he no longer hid the light of his face from them. At that moment they truly recognized him, and were dumfounded by the light in his face.


(Rabbi Tzadok HaKohen)


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And behold, your own eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaks to you (Gen. 45:12)

This was the first time that Joseph was speaking to his brothers in their native language. Prior to this time the brothers had spoken to him in Hebrew, but Joseph had answered in the Egyptian tongue. The only time a person can recognize another through his voice is when he has previously heard him speak the same language. When a person speaks a different language, his accent is different and it is difficult to identify him. Because Joseph was now speaking Hebrew his brothers would be able to recognize him.


(Our Sages)


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For how shall I go up to my father, and the lad is not with me (Gen. 44:34)

Every Jew must ask himself: How can I go up to my Father in heaven "and the lad is not with me" - without bringing the days of my youth? A person must be especially vigilant that he not squander away his younger years.


(Ma'ayana Shel Torah)


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And Jacob said to Pharaoh, "The days of the years of my wanderings are one hundred and thirty years; the days of the years of my life were few and bad" (Gen. 47:9)

How could Jacob have said this when the average life span after the generation of the flood was one hundred and twenty years? Jacob was the third of the Patriarchs and thus most intimately bound up with the third and eternal Holy Temple, to be built by Moshiach. All his life Jacob yearned for the everlasting peace and tranquility of the Messianic era. For as long, then, as the Redemption did not come, Jacob regarded the years of his life as qualitatively few and meager, because they did not contain that which is most important of all.


(The Rebbe, Shabbat Parshat Mikeitz, 5752)

Two kind of Dreamers

And he woke up...and behold, it was a dream (Gen. 41:7)
There are two kinds of dreamers: those who know that they are only dreaming but enjoy the dream anyway, and those who do not realize that they are dreaming and mistake it for reality. The first type of person is able to distinguish between truth and falsehood, and realizes that his dream is deceptive. But the second kind cannot make this distinction, and holds his delusion to be true.


(From a letter of the Previous Lubavitcher Rebbe)


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And they brought him hurriedly out of the dungeon (Gen: 41:14)

For 12 years Joseph languished in the dungeon without anyone lifting a finger to help him. Yet when the time came for him to be freed, he was brought out "hurriedly," in great haste. One moment he was a lowly prisoner, the next, a free man elegantly attired and brought before the king. From this we learn that when the right time comes for G-d to take us out of exile, He will not wait even a split second longer than necessary. At that precise moment Moshiach will come to redeem us.


(Chofetz Chaim)


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And Pharaoh said...Can we find such a one as this, a man in whom there is the spirit of G-d? (Gen. 41:38)

Joseph's suggestion that Egypt's grain be stored away for future consumption was surely a good one, but why was Pharaoh so convinced that he possessed "the spirit of G-d"? When relating his dream to Joseph, Pharaoh had deliberately changed certain details. Yet when Joseph interpreted the dream, he described the events as Pharaoh had really seen them. From this Pharaoh understood that Joseph was no ordinary wise man.


(Marganita Dvei Meir)


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And he sought to weep, and he entered his room and he wept there...and he restrained himself (Gen. 43:30-31)

The soul "weeps" because it does not want to be in a body; it abhors its fleshly confinement and longs to be reunited with G-d. Nonetheless, it "restrains" itself and overcomes its inclination, recognizing that G-d wants the body and soul to work in tandem to observe His commandments.


(Ohr HaTorah)

Wherever secrecy exists - thievery exists

What profit will it be if we kill our brother and conceal his blood? (Gen. 37:26)
The fact that we will be forced to conceal our deed indicates that it is wrong. "Wherever secrecy exists - thievery exists."


(Rabbi Menachem Mendel of Kotzk)


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We were binding sheaves in the field...and behold, your sheaves placed themselves round about, and bowed down to my sheaf (Gen. 37:7)

This world, in which physical objects appear to be distinct and separate entities from G-dliness, is likened to a field. To make a sheaf, the stalks of wheat must first be uprooted and then bound together. Similarly, the task of the Jew is to take physical objects, "uproot" them from their corporeality, and utilize them in the service of G-d so that they become vessels for holiness.


(Likutei Sichot)


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Reuven returned to the pit, and behold, Joseph was not in the pit (37:29)

Reuven's absence allowed the other brothers to sell Joseph; had Reuven been present, he would not have permitted them to do it. And where was he? Rashi says Reuven was preoccupied with fasting and perfecting himself. Because he was concerned only with himself, Joseph was sold and the whole series of events was set in motion that would lead to our forefathers' exile in Egypt. An important lesson is learned: One must not be concerned solely with his own perfection to the exclusion of others. We must always have our fellow Jew in mind and truly love him, lest he be ignored in his time of need.


(Likutei Sichot)


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And on the vine were three branches (Gen. 40:10)

According to our Sages, the Jews are likened to the vine, the fruit of which "gladdens G-d and man." For within every Jew exists this attribute of "wine" - the innate ability to delight in G-dliness, an inheritance from our forefathers. This love for G-d is hidden deep inside, much like the wine is hidden in the grape and not outwardly discernable. Likewise, just as squeezing the grape releases the treasure within, so does personal refinement and self-nullification reveal this inner love and bring it to its potential.


(Lubavitcher Rebbe)

Then Jacob was greatly afraid, and distressed

Then Jacob was greatly afraid, and distressed (Gen. 32:8)
According to Rashi, Jacob was worried over the possibility that he would be forced to kill "acheirim," literally "others." Our Sages, however, relate that "Acheirim" was also the name of the famous Rabbi Meir, who was descended from the Roman Emperor Nero, who converted to Judaism. Jacob was thus afraid that if he killed Esau, he would thereby be preventing the great sage from being born.


(Peninim Yekarim)


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Deliver me, I pray thee, from the hand of my brother, from the hand of Esau (Gen. 32:12)

The repetition of the word "hand" indicates that Jacob was afraid of two separate dangers: the "hand of Esau," Esau's brute physical power, and "the hand of my brother," Esau's brotherly love. Esau's sword posed a threat to Jacob's physical well-being, but socializing with him would be an even greater threat to his soul.


(Rabbi Yosef Ber Soloveitchik)


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And he commanded also (gam) the second, also (gam) the third, also (gam) all that followed the droves (Gen. 32:20)

The Hebrew word "gam" (spelled gimmel-mem) is used three times to allude to the three historical redemptions of the Jewish people through the three tzadikim [righteous]: The first was "geulat Moshe," the redemption from Egypt led by Moses. The second was "geulat Mordechai," the redemption in the times of Mordechai which culminated in the holiday of Purim. And the third will be "geulat Moshiach," who will usher in the Final Redemption.


(Yosher Adam)

Gems

And Jacob lifted up his feet ("raglav") (Gen. 29:1)
The Hebrew word for foot, "regel" is related to the word meaning habit, "hergel." Jacob "lifted up" and elevated his daily, mundane and habitual actions and transformed them into holiness. "If you turn away your foot because of the Sabbath," said the Prophet Isaiah, "I will feed you with the heritage of Jacob your father." If you make an effort to rise above and transform your baser instincts in order to bring holiness into the world, you will be rewarded by G-d for your actions.


(Baal Shem Tov)


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And your seed shall be as the dust of the earth (Gen. 28:14)

The Jewish people is likened here to the dust of the earth, although sometimes the Torah compares the Jews to sand, and sometimes to the stars. We learn a lesson from each of these different expressions. Stars are far apart from one another in the heavens and never come into contact with each other. Grains of sand, on the other hand, are in close proximity to the other grains, but do not stick and adhere to each other. Dust, however, attaches to other particles and forms a cohesive mass. The Jewish people receives G-d's blessings when they are unified and undivided like dust.


(The Lubavitcher Rebbe)


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Surely G-d is present in this place and I did not know it (28:16)

When does man feel the presence of G-d? When "I did not know it" - when the "I" is ignored and the person works on negating his ego.


(Panim Yafot)

The Ladder

A ladder was standing on the ground and the top of it reached to heaven (Gen. 28:12).
Prayer is the ladder that connects our souls with G-d. Although it stands "on the ground," beginning with no more than acknowledgment of G-d's greatness, its top (the Amida, or silent prayer) reaches this level through the prior attainment of understanding inherent in the Shema itself.


(Hayom Yom, from the previous Lubavitcher Rebbe)


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And Isaac loved Esau...but Rebecca loved Jacob (Gen. 25:25)

Isaac was a "perfect offering," whose "style" of Divine service was somewhat removed from the material world and its concealments. Rebecca, by contrast, had grown up in household surrounded by devious people. When Esau asked his father how to "tithe salt" (Esau knew that it is not required to tithe salt, he was just trying to show his father how "pious" he was) it was beyond Isaac's imagination that his son was being deceitful. Rebecca, however, with her experience in the ways of the world, recognized that it was only a scheme to impress his father, and "loved Jacob" for his quality of truthfulness.


(Der Torah Kval)


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And the man became rich, and gained more and more, until he became very wealthy (Gen. 26:13)

It often happens that the richer a person gets, the smaller his essential "humanity" and regard for his fellow man becomes. Isaac, however, not only retained his quality of being a "man" the wealthier he grew, but continued his rise to perfection as an empathetic human being.


(Rabbi Yitzchak of Torchiv)


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Behold, I heard your father speak to Esau your brother (Gen. 27:6)

Although Isaac had carried on his conversation with Esau in a whisper, Rivka had heard it as loudly as if he were speaking in a normal tone. She thus interpreted it as a sign from Above to intervene.


(The Rebbe of Dinov)

Only woman whose age is mentioned in the Torah

The years of Sara were one hundred and twenty-seven years (Gen. 23:1)
Sara is the only woman in the Torah whose lifetime is explicitly recorded. This is because she is considered to be the mother of the entire Jewish people, as it states (Isaiah 51:2), "And to Sara who gave birth to you."


(Zohar)


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If you wish to deal kindly and truly with my master (Gen. 24:49)

Why did Eliezer have to "beg" Rebecca's father Betuel and her brother Laban to agree to allow her to marry Isaac if Abraham was such a wealthy man? Wasn't it obvious that Rebecca would be well taken care of if she married Isaac? Rather, the prophecy concerning Abraham's descendents - "And they will afflict them for four hundred years" - was already well known, and Betuel and Laban hesitated before subjecting Rebecca's unborn children to the Egyptian exile. However, when they realized that it was ordained by G-d, they gave their consent and declared, "We cannot speak to you bad or good."


(Yalkut David)


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And Abraham gave all that he had to Isaac, but to the sons of the concubines...he gave gifts (Gen. 25:5-6)

Isaac is symbolic of holiness and the spiritual realm; the "sons of the concubines" stand for the physical and corporeal world. The Torah teaches that we must give "all" of ourselves - the lion's share of our time, energy and talents - to spiritual matters. Worldly matters, however, can be placated with "gifts"...


(Lubavitcher Rebbe)

See yourself at the beginning...

And he sat at the opening of the tent in the heat of the day (Gen. 18:1)
This is the mark of the truly righteous individual, who always sees himself "at the opening," i.e., the very beginning, along the path of righteousness. Considering himself still "outside" and far from spiritual perfection, he worries that his deeds haven't accomplished much...


(Toldot Yaakov Yosef)



And they said, So do as you have said (Gen. 18:5)

The way of the righteous is to say little, yet do much. The angels knew that Abraham was a tzadik (righteous), and that he would go out of his way - above and beyond what he had already offered - to make them feel at ease. They therefore asked him to "do as he had said" with regard to their comfort, and no more.


(Torat Moshe)




For I know him...that he will do justice and judgment (Gen. 18:19)

What is the connection between justice and judgment? Whenever G-d gives a person an abundance of blessings, he must ask himself: Do I really deserve so much goodness? Why me and not someone else? This "self-judgment" will then prompt him to give tzedaka (charity) in a generous and unstinting manner.


(Sefer HaMaamarim)

The most righteous will not live forever

If a man will have a sin worthy of death and he will be put to death, You shall hang him on a tree (Deut. 21:22)

In the eulogy which the Holy Ari delivered on the passing of Rabbi Moshe Kordevero he translated this verse slightly differently. The word for "sin" is properly translated as "lacking." So, he said, "When you see a person who is lacking any reason that he should have been put to death and nevertheless he dies, hang it (his death) on the tree," - on the decree following the sin of the tree of knowledge that even the most righteous will not live forever.

* * *


You shall not see your brothers ox or lamb wandering and hide from them.
You shall surely return them to your brother (Deut. 22:1)

In this verse we are commanded to return a lost article. If we are instructed to be so careful not to ignore our neighbour’s monetary loss, how much more the loss of his soul. We surely have a double duty to attend to the welfare of a Jew who has wandered from the path of Torah and return him to his creator.

(Shaloh)

* * *


If a bird's nest chances to be before you...you shall not take the mother with the young ones. You shall send away the mother, and then you may take the young ones. (22:1,2)

We learn from this that we should have mercy on people. If G-d commanded that we show pity to birds, how much more must we have pity on people.

(Tzena Ur'ena)

Rubies & Diamants

You shall be perfect with the L-rd your G-d (Deut. 18:13)
Just as it is important to safeguard one's physical health, a Jew must take steps to ensure that his soul is whole and that all his spiritual "limbs" are healthy. For just as there are 613 components in the human body - 248 limbs and 365 sinews - so too are there 613 parts of the Jewish soul whose state of perfection is dependent on observing the 613 commandments of the Torah.


(Likrat Shabbat)


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In many prayer books, the words "I hereby accept upon myself the positive commandment of 'And you shall love your fellow as yourself'" preface the prayers themselves. One reason for this is that because our prayers are offered instead of sacrifices (which have to be whole and unblemished), so too must the entire "body" of the Jewish people (each one of whom is considered a limb) be perfect and complete, united with love for one another, before we approach our Creator.


(The Lubavitcher Rebbe)


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You shall appoint a king over yourself (Deut. 17:15)

The inner intent of this commandment is to instill in the Jewish people a sense of nullification before G-d and acceptance of the yoke of heaven. For a Jewish king is completely nullified before G-d; submitting to his sovereignty contains an element of nullification before G-d as well.


(Derech Mitzvotecha)


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And this is the case of the slayer...whoever unwittingly kills his neighbor...he shall flee to one of those cities, and live (Deut. 19:4,5)

The Torah designates six cities of refuge to which a person who has inadvertently killed can flee and atone for his deed. When Moshiach comes and the borders of Israel are expanded to include the territory of the Kini, Kenizi and Kadmoni, three more cities of refuge will be established. But why will additional cities be necessary in the Messianic Era? In that time, peace will reign supreme and there will be no violence between men. What purpose, then, will these cities of refuge serve? Although no new acts of violence will occur, the cities of refuge will allow those Jews who accidentally killed someone throughout the centuries of exile to seek atonement and be worthy of the Messianic Era.


(Hitvaaduyot, Rosh Chodesh Elul 5746)

Be on top on money

When you go over the Jordan and dwell in the land...He will give you rest from all your enemies ...and you will dwell in safety (Deut. 12:10)

If G-d gives the Jews "rest from all their enemies," isn't it obvious they will "dwell in safety"? The seeming repetition, however, contains valuable advice: G-d counsels, If you truly wish to "rest from all your enemies," you must "dwell in safety" within your own camp - in peace and brotherhood, without inner squabbling and political strife. Declared our Sages: "Were Israel united into one group, no nation or tongue could rule over them."


(G'lilei Zahav)


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Lest your eye be evil against your needy brother...and he cry out to G-d against you, and it be a sin in you (Deut. 15:9)

Not helping another person in his time of need is bad enough, but looking down on him and blaming him for his own predicament is even worse. For if "he cries out to G-d against you," your own behavior will be carefully scrutinized, and your own sins and failings come to light...


(Rabbi Shmelke of Nicholsburg)


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And you shall bind up the money in your hand (Deut. 14:25)

The Torah commands the Jew to "bind up" his money and rule over it, and not the other way around. In other words, his monetary affairs must never exert such an influence over him that they become his master.


(Rabbi Meir of Premishlan)

Thoughts that count!

And you shall eat and be sated. (Deut. 8:10)

The Maggid of Mezritch once asked a wealthy man what he eats every day. "Bread and salt, Rebbe, like a poor man," was his reply. The Maggid rebuked him and told him to eat meat and drink wine every day as wealthy men were accustomed to do. Later, when the Maggid's disciples asked for an explanation, he said: "If a rich man eats meat and drinks wine every day, then he will realize that a poor person needs at least bread and salt. If, however, he eats bread and salt, he will think that his poor neighbor can make do with stones!"
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And to serve Him with all your heart (Deut. 11:13)

Rashi explains that this verse refers to the service of the heart, namely prayer. Reb Yisrael of Ruzhin used to take a long time over his prayers; Reb Shalom of Belz would recite his prayers hastily. On this, one of their contemporaries commented that both of them cherished every word of the prayers: the former loved them so much that he could not bring himself to part with them, while the latter - for the same reason - could not restrain his eagerness to make them his.


(A Treasury of Chasidic Tales)
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A land whose stones are iron (Deut: 8:9)

Rabbi Abba said: A Torah scholar who is not as tough as iron is no Torah scholar, as it states, "whose stones are iron." Do not read "avaneha" (stones), but "boneha" (her builders). This Talmudic homily teaches us an important lesson in how to protect the land of Israel: Although it is certainly necessary to possess "iron" weapons in the literal sense - an army and ammunition to deter our enemies - we must always remember that the true "iron" and strength of the Jewish people is their Torah learning and observance of mitzvot (commandments).


(The Lubavitcher Rebbe)

Hear, O Israel, the L-rd is our G-d, the L-rd is One

From there you will seek the L-rd your G-d and will find Him (Deut. 4:29)
It is precisely when you seek the L-rd your G-d "from there" - from the depths of your heart and with a sense of complete nullification before the Creator, that "you shall find" - the sudden revelation of the greatest G-dly light.


(The Baal Shem Tov)


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Hear, O Israel, the L-rd is our G-d, the L-rd is One (Deut. 6:4)

"My children," G-d declares to Israel, "everything I created in the world I created in pairs: heaven and earth; sun and moon; Adam and Eve; this world and the world to come. I alone am without counterpart."


(Devarim Rabba)


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"In the heavens above and on the earth below" (Deut. 4:39).

When contemplating one's heavenly or spiritual condition one should look "above" to those who have attained a higher level; one can never be satisfied. However in "earthly" matters of wealth and so on, one should look "below," to the less fortunate, and be thankful for the blessings one has.


(The Lubavitcher Rebbe)


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I stand between your G-d and you (Deut. 5:5).

Early chasidim used to explain that the "I," the awareness of self, the ego, stands between the person and his efforts to come closer to G-d.

Resurrection of the dead

Behold, I have set the land before you...to Abraham, to Isaac, and to Jacob, to give it to them (Deut. 1:8)

This verse does not say that the land will be given "to you," but "to them" - Abraham, Isaac and Jacob - an allusion to the resurrection of the dead.


(Sanhedrin)
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How can I by myself alone bear your trouble, and your burden, and your strife? (Deut. 1:12)

Rashi comments: "And your burden" - this teaches that the Children of Israel were skeptics and heretics. Rabbi Nachman of Breslov used to say: The heaviest burden a man can endure is that of skepticism. The heart of the true believer is much lighter than that of the heretic, who is always weighed down by the yoke of his doubts.
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You shall not show favor (lit. "recognize") in judgment (Deut. 1:17)

This admonition cautions a judge to be fair and impartial, even if he is personally acquainted with one of the parties brought before him for judgment; he must not allow himself to be swayed by his prior association. Rather, both sides in the dispute must be treated as if he had never seen them before.


(Ibn Ezra)
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For unto Esau have I given Mount Seir as a possession (Deut. 2:5)

Although the Children of Israel fulfilled an express command of G-d when they took over the land Canaan, G-d warned them that their desire to conquer territory should not extend beyond those lands He had explicitly promised to them.


(Rabbi Shimshon Refael Hirsch)
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May the L-rd G-d of your fathers make you a thousand times as many as you are (Deut. 1:11)

When will this blessing be fulfilled? In the World to Come, when, as the Prophet Isaiah states, "The least one shall become a thousand, and the smallest a great nation." The Jewish people, the "least" and "smallest," will multiply one thousand times in number, in fulfillment of Moses' blessing.

(Binyan Ariel)

Who takes a stance against the Jews ...

For I, the L-rd, dwell in the midst of the Children of Israel (Num. 35:43)
Our Rabbis elucidated: When the Jews were exiled to Edom (Rome, the West), the Shechina (G-d's presence) went with them. This also occurs on the personal level within the soul of every Jew. When a person commits a sin and causes his soul to go into its individual, private exile, G-d still accompanies him. The G-dly spark present in every Jewish soul is also dragged down with the sin.
(Tanya)
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To execute the vengeance of G-d on Midian (Num. 31:3)
Rashi explains that one who takes a stance against the Jews is actually standing against G-d. Midian tried to fight the Jews by causing them to sin, enticing them with their beautiful daughters and their idols. The sins of illicit relations and idolatry were against the will of G-d; therefore, when war was waged against Midian, G-d was taking His revenge on them. We also see the great love G-d had for the Children of Israel, for even when they sinned and died in the subsequent plague, G-d took His revenge because Midian had wronged them.

(Likutei Sichot)
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Arm some men from among you for war (Num. 31:3)
G-d instructed Moses to avenge the Jews against Midian. Why, then, did Moses send other to fight the battle? Moses had lived in the land of Midian and felt it was not right for him to personally harm those who had treated him well. This is in keeping with the saying, "don't throw stones into the well from which you drank."

(Bamidbar Rabba)

A true Jewish leader

Pinchas, the son of Eleazar, the son of Aaron the priest, has turned My anger away from the people of Israel, while he was zealous for My sake among them (Num. 25:11)
In enumerating Pinchas' praise, the first thing the Torah mentions is that he acted "among them." In Judaism, true zealousness for G-d does not mean withdrawing from society and becoming a recluse, but expressing it on the communal level.


(Rabbi Pinchas of Koretz)

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And G-d said...take the sum of all the congregation of the Children of Israel from twenty years and upward (Num. 26:1,2)

The Midrash explains that the Jewish people are counted in nine places in Scripture; the tenth and final census will be taken in the Messianic Era. This will be done either by Moshiach, according to the Aramaic translation and commentary of Rabbi Yonatan ben Uziel, or by G-d Himself, according to the Midrash.


(The Lubavitcher Rebbe, Shabbat Parshat Chukat 5750)

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Who may go out before them, and who may go in before them, and who may lead them out, and who may bring them in (Num. 27:17)

A true Jewish leader is one who does not alter his opinions according to popular demand. Only a leader of such stature has the power to "lead the Jewish people out" of all difficulties, and "bring them in" to the realm of holiness.


(Even HaEzel)

Ability to prophesize

The L-rd put a word in Bilaam's mouth... (Deut. 23:5-7)
Bilaam's prophecy is unique, in that it was uttered by a non-Jewish prophet who was forced to foretell of the gentile nations' ultimate subservience to the sovereignty of King Moshiach. Bilaam's words are also considered part of Isaiah's general prophecy concerning the Messianic era, when even the non-Jewish royalty will honor and serve and Jewish people: "And kings shall be your foster fathers, and their queens your nursing mothers; they shall bow down to you with their face toward the earth, and lick the dust of your feet."


(Likutei Sichot)

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You shall see but the utmost part of them, and shall not see them all (Deut. 23:13)

It is only if one looks at a "part" of a Jew, a small detail of his make-up, that one might notice any flaws; if he is considered as a whole, no defects will be visible.


(Ohel Torah)

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According to this time it shall be said of Jacob and of Israel what G-d has done (Deut. 23:23)

It is from this verse that Maimonides derived that prophecy would return to the Jewish people. Bilaam's prophecy was uttered in the year 2488 after the creation of the world; accordingly, the ability to prophesize would be restored to the Jews 2488 years later. This corresponds to the year 4976 (785 years ago or 1216), the era of Rabbi Shmuel the Prophet, followed by Rabbi Eleazar Baal HaRokeach, Nachmanides, the Ravad, Rabbi Ezra the Prophet, Rabbi Yehuda the Chasid and others; indeed, prophecy flourished in the generation of the Baal Shem Tov and his disciples. In our generation, the Rebbe has prophesied that the time of our Redemption has arrived.


(Peninei HaGeula)